Abstract:There is a storied history of Native and Indigenous feminisms on Turtle Island (North America). We are fortunate that many of those stories birthed from an ancestral tradition of storytelling and survivance were captured in the canonical feminist anthology This Bridge Called My Back: Writings of Radical Women of Color. In celebration and commemoration of 40 years since This Bridge was first published we visit with three of the books original Native and Indigenous contributors–Chrystos, Max Wolf Valerio, and Jo (...) class='Hi'>Carrillo–to recount old as well as new stories as they explore what Native and Indigenous feminisms mean to them and their continued work for Indigenous visibility. The conversation provides a unique intergenerational vision for conceptualizing contemporary Native and Indigenous feminisms all the while building upon the legacy and path set forth by amazing Native and Indigenous women trailblazers. (shrink)

Consulting with a patient where there is a language barrier is unethical unless the barrier is overcome. Every patient with a language barrier should have this prominently documented on their file. Much of the literature relating to working with interpreters suggests that a professional interpreter should be used all the time, although in practice this is far from standard practice. In this paper we look at the issue using normative ethics, utilitarian ethics, an argument based on equality of health outcomes (...) before making an argument for an approach based on clinical judgement in each consultation of what form of language assistance is acceptable. (shrink)

Some argue that managers over-invest in corporate social responsibility (CSR) activities to build their personal reputations as good global citizens. Others claim that CEOs strategically choose CSR activities to reduce the probability of CEO turnover in a future period through indirect support from activists. Still others assert that firms use CSR activities to signal their product quality. We find that firms use governance mechanisms, along with CSR engagement, to reduce conflicts of interest between managers and non-investing stakeholders. Employing a large (...) and extensive sample of firms within Russell 2000, S& 500 and Domini 400 indices during the 1993-2004 period, we find that consistent with the conflict-resolution hypothesis, the CSR choice is positively associated with governance characteristics, including board independence, institutional ownership, and analyst following. In addition, after correcting for endogeneity of CSR engagement, our results show that CSR engagement positively influences operating performance and firm value, supporting the conflict-resolution hypothesis as opposed to the over-investment and strategic-choice arguments. We find only a weak support of the product-signaling hypothesis as a major motive of CSR engagement. (shrink)

A central question along which phenomenological approaches to sociality or intersubjectivity have diverged concerns whether concrete interpersonal encounters or sharing a common world is more fundamental in working out an adequate phenomenology of human sociality. On one side we have philosophers such as the early Sartre, Martin Buber, Michael Theunissen, and Emmanuel Levinas, all of whom emphasize, each in his own way, the priority of some mode of interpersonal encounters (broadly construed) in determining the basic character of human coexistence. On (...) the other side, we have philosophers such as the early Heidegger and the early Merleau-Ponty (and here I would also include Gadamer and the later Wittgenstein), who argue that an adequate account of human sociality must begin, in the proper order of understanding and hence explanation, with how we always already exist in a shared or common world. Which side is right in this debate? I argue that once we correctly understand the precise sense (or way) in which the common world is more fundamental than concrete interpersonal encounters, this enables us to understand how there is no real opposition between the phenomenological conception of the common world and the experience of the other, even in its radical otherness. (shrink)

This book chapter shows how the early Heidegger’s philosophy around the period of Being and Time can address some central questions of contemporary social ontology. After sketching “non-summative constructionism”, which is arguably the generic framework that underlies all forms of contemporary analytic social ontology, I lay out early Heidegger’s conception of human social reality in terms of an extended argument. The Heidegger that shows up in light of this treatment is an acute phenomenologist of human social existence who emphasizes our (...) engagement in norm-governed practices as the basis of social reality. I then defuse a common and understandable set of objections against invoking the early Heidegger as someone who can make any positive contribution to our understanding of social reality. Lastly, I explore the extent to which the early Heidegger’s philosophy provides insights regarding phenomena of collective intentionality by showing how the intelligibility of such phenomena traces back to individual agents’ common understanding of possible ways of understanding things and acting with one another. With the early Heidegger, I argue that this common understanding is the fundamental source and basis of collective intentionality, not the non-summativist constructionism on which contemporary analytic social ontology has sought to focus with much effort. The lesson about social ontology that we should learn from the early Heidegger is that there is a tight connection between the social constitution of the human individual and his or her capacity to perform actions or activities that instantiate collective intentionality. (shrink)

Global Social Justice provides a distinctive contribution to the growing debate about global justice and global ethics. It brings a multi-disciplinary voice âe" which spans philosophical, political and social disciplines âe" and emphasises the social element of global justice in both theory and practice. Bringing together a number of internationally renowned scholars, the book explicitly addresses debates about the scope and hierarchies of justice and considers how different approaches and conceptions of justice inter relate. It explores a diversity of themes (...) relating to global social justice including globalisation, human rights, ecological justice, gender and sexuality, migration and trafficking, global health challenges, post-conflict resolution and torture. Global Social Justice will be vital reading for anyone interested in the political/philosophical theories and practical issues surrounding global social justice, including students and scholars of Political Science, International Relations, Philosophy, Global Ethics, Environmental Studies, Development Studies, Human Rights Law and Global Studies. (shrink)

In this study, we examine whether corporate environmental responsibility plays a role in enhancing operating performance in the financial services sector. Because achieving success with CER investing is often a long-term process, we maintain that by effectively investing in CER, executives can decrease their firms’ environmental costs, thereby enhancing operating performance. By employing a unique environmental dataset covering 29 countries, we find that the reducing of environmental costs takes at least 1 or 2 years before enhancing return on assets. We (...) also find that reducing environmental costs has a more immediate and substantial effect on the performance of financial services firms in well-developed financial markets than in less-developed financial markets. These results are economically and statistically significant and robust even after alleviating endogeneity and using an additional performance measure. We interpret our empirical results as supporting the social impact and reputation-building hypothesis. Our findings also suggest that policy makers dealing with corporate sustainability management should pursue an environment-centered industry policy not only at the manufacturing sector but also at the financial services sector, as firms in both sectors with lower environmental costs perform better. (shrink)

Is a conception of human nature still possible or even desirable in light of the “postmetaphysical sensibilities” of our time? Furthermore, can philosophy make any contribution towards the articulation of a tenable conception of human nature given this current intellectual climate? I will argue in this paper that affirmative answers can be given to both of these questions. Section I rehearses briefly some of the difficulties and even dangers involved in working out any conception of human nature at all, let (...) alone one that is philosophically informed. Section II sketches what I argue to be three necessary aspects of a tenable philosophical anthropology. Finally, section III argues that such a philosophical anthropology is only justifiable, given our postmetaphysical sensibilities, by its use of “transcendental arguments” in justifying its claims, ones that nonetheless must repudiate a common but damaging assumption that arguing for the conclusions of such arguments commits one necessarily to a hyper-strong conception of subjectivity. In general, my primary aim in this paper is only to make plausible, not so much to justify, let alone defend, adequately the aspects of a conception of a tenable philosophical anthropology as sketched below. (shrink)

Wilhelm von Humboldt (1767-1835) is rightly regarded as a thinker who extended the development of the so-called expressivist conception of language and world that Johann Georg Hamann (1730-1788) and especially Johann Gottfried Herder (1744-1803) initially articulated. Being immersed as Humboldt was in the intellectual climate of German Romanticism, he aimed not only to provide a systematic foundation for how he believed linguistic research as a science should be conducted, but also to attempt to rectify what he saw as the deficiencies (...) of Kant’s philosophical system. My aim in this paper is to show how an expressivist thinker like Humboldt has the conceptual resources from within his own framework and, perhaps surprisingly, with some help from the 20th century philosopher of language and mind, Donald Davidson, to reject a criticism commonly made against expressivist conceptions of language and world. This is the charge that this sort of expressivism threatens the objectivity of the world by emphasizing the role of language in the constitution and disclosure of the world. Cristina Lafont makes just this charge against Humboldt (and other philosophers in the German expressivist-hermeneutic tradition). Specifically, she argues that expressivist philosophers of language are all ultimately committed to some pernicious form of linguistic idealism and relativism. In this paper, I first present Humboldt’s reflections on language and give some textual evidence for why he is often read – mistakenly in my view – as a linguistic idealist and relativist. Second, I briefly sketch Lafont’s charge of linguistic idealism and relativism against Humboldt. Third and finally, I show how she misunderstands Humboldt’s expressivist conception of language and world by connecting my rebuttal to her criticism with Davidson’s argument that successful communication does not require the sharing of explicit rules or conventions that govern in advance the use and understanding of words. (shrink)

The old humanistic model, aiming at universalism, ecumenism, and the globalization of various Western systems of values and beliefs, is no longer adequate - even if it pleads for an ever-wider inclusion of other cultural perspectives and for intercultural dialogue. In contrast, it would be wise to retain a number of its assumptions and practices - which it incidentally shares with humanistic models outside the Western world. We must now reconsider and remap it in terms of a larger, global reference (...) frame. This anthology does just that, thus contributing to a new field of study and practice that could be called intercultural humanism. (shrink)

Religion ist der Kritik ausgesetzt und steht unter Rechtfertigungsdruck. Beides verbindet sie mit der Vernunft. Doch um das Thema «Vernunft und Religion», ein klassisches Thema philosophischer Theologie, ist es gegenwärtig still geworden. Neuzeitliche Metaphysikkritik und Plausibilitätsschwund des Christentums verlangen eine Neuausrichtung philosophischer Theologie. Sie muss die modernen Lebenswelten und Sozialverhältnisse, unter denen die christliche Religion heute gelebt wird, aufgreifen. Zugleich muss sie den Anspruch des Christentums, dass seine Gehalte von allgemeiner Bedeutung für den Menschen sind, gedanklich entfalten. Philosophische Theologie steht (...) dafür, Religion im Diskurs mit der Vernunft zu halten - ein Diskurs, der Strittiges nicht ausschließt und sich nicht in lebensferner Begriffsscholastik erschöpft. (shrink)

John Dewey’s _Experience and Nature _has been considered the fullest expression of his mature philosophy since its eagerly awaited publication in 1925._ _Irwin Edman wrote at that time that “with monumental care, detail and completeness, Professor Dewey has in this volume revealed the metaphysical heart that beats its unvarying alert tempo through all his writings, whatever their explicit themes.” In his introduction to this volume, Sidney Hook points out that “Dewey’s _Experience and Nature _is both the most suggestive and most (...) difficult of his writings.” The meticulously edited text published here as the first vol­ume in the series The Later Works of John Dewey, 1925–1953_ _spans that entire period in Dewey’s thought by including two important and previously unpublished documents from the book’s history: Dewey’s unfinished new introduction written between 1947_ _and 1949,_ _edited by the late Joseph Ratner, and Dewey’s unedited final draft of that introduction written the year before his death. In the intervening years Dewey realized the impossibility of making his use of the word “experience” understood. He wrote in his 1951_ _draft for a new introduction: “Were I to write _Experience and Nature _today I would entitle the book _Culture and Nature _and the treatment of specific subject-matters would be correspondingly modified. I would abandon the term ‘experience’ because of my growing realiza­tion that the historical obstacles which prevented understand­ing of my use of ‘experience’ are, for all practical purposes, insurmountable. I would substitute the term ‘culture’ because with its meanings as now firmly established it can fully and freely carry my philosophy of experience.”. (shrink)

This volume provides an authoritative edition of Dewey’s _The Quest for Cer­tainty: A Study of the Relation Between Knowledge and Action. _The book is made up of the Gifford Lectures deliv­ered April–May 1929 at the University of Edinburgh. Writing to Sidney Hook, Dewey described this work as “a criti­cism of philosophy as attempting to at­tain theoretical certainty.” In the _Philo­sophical Review _Max C. Otto later elaborated: “Mr. Dewey wanted, so far as lay in his power, to crumble into dust, once (...) and for all, ‘the chief fortress of the classic philosophical tradition.”. (shrink)

A collection of all of Dewey’s writings_ _for 1920_ _with the excep­tion of _Letters from China and Japan. A Modern Language Association Committee on Scholarly Editions textual edition._ The nineteen items collected here, including his major work, _Reconstruction in Philosophy, _evolved in the main from Dewey’s travel, touring, lecturing, and teaching in Japan and China. Ralph Ross notes in his Introduction to this volume that _Recon­struction in Philosophy _is_ _“a radical book... a pugnacious book by a gentle man.” It is (...) in this book that Dewey summarizes his version of pragmatism, then called Instrumentalism. For Dew­ey, the pragmatist, it was people acting on the strength of in­telligence modeled on science who could find true ideas, ones “we can assimilate, validate, corroborate, and verify.” Optimism pervades _Reconstruction of Philosophy_;_ _in keeping with Dewey’s world of open possibilities, the book recognizes that the obser­vation and thought of human striving can make the difference between despair and affirmation of life. The seven essays on Chinese politics and social tradition that Dewey sent back from the Orient exhibit both the liveliness and the sensitive power of an insightful mind. Set against a backdrop of Japanese hegemony in China, the last days of Manchu imperi­alism, Europe’s carving of China into concessions, and China’s subsequent refusal to accept the terms of the Treaty of Ver­sailles, the essays were startlingly relevant in this time of Eastern turbulence and change. At the National University of Peking, Dewey delivered a se­ries of lectures on “Three Contemporary Philosophers: William James, Henri Bergson, and Bertrand Russell.” The James and Bergson lectures are published for the first time in this volume. Dewey chose these philosophers, according to Ralph Ross, be­cause he was trying to show “his oriental audience what he believed and hoped about man and society and was talking about those fellow philosophers who shared the same beliefs and hopes.”. (shrink)

Spanning the crucial years of Dewey’s move from the University of Chicago to Columbia University, Volume 3 col­lects thirty-six essays and reviews pub­lished at the very time Dewey deter­mined that his professional future would lie in the field of philosophy. After resigning from Chicago, Dewey seriously considered a career in univer­sity administration before finally decid­ing to accept a professorship in the Department of Philosophy at Columbia, where he was to remain the rest of his professional life.

First published in 1899,_ __The School and Society _describes John Dewey’s experiences with his own famous Laboratory School, started in 1896. Dewey’s experiments at the Labora­tory School reflected his original social and educational philosophy based on American experience and concepts of democracy, not on European education models then in vogue. This forerunner of the major works shows Dewey’s per­vasive concern with the need for a rich, dynamic, and viable society. In his introduction to this volume, Joe R. Burnett states Dewey’s (...) theme. Industrialization, urbanization, science, and technology have created a revolution the schools cannot ignore. Dewey carries this theme through eight chapters: The School and Social Progress; The School and the Life of the Child; Waste in Education; Three Years of the University Elementary School; The Psychology of Elementary Education; Froebel’s Educa­tional Principles; The Psychology of Occupations; and the Development of Attention. (shrink)

No theory seems to describe accurately and explain competently the new, unusual, and idiosyncratic Northeast Asian regional order phenomenon. It is because Northeast Asian specialists like the blind men have seen only one of the parts of the or a part of what is taking place in Northeast Asia. This paper attempts to employ a new, more appropriate, more productive analytical tool to understand and navigate efficiently the Northeast Asian regional order. The main objective of this paper is, what it (...) is and what is taking place in the empirical world when we say that something we call is taking place. (shrink)

Comité Hoene-Wronski.--Avertissement.--Discours de J. Lukasiewicz, ambassadeur de Pologne.--Discours de Ed. Bloud, maire de la ville de Neuilly.--Discours de P. Hazard, professeur au Collège de France.--Warrain, F. Hoene-Wronski : l'homme, le philosophe.--Zaleski, Z. L. Une vue sur la vie et l'oeuvre de Wronski.

This work's thesis is that since the French Revolution, the dominant ideas of liberty, equality and nationality have been given a meaning quite different from traditional liberal interpretations. Liberty, for instance, has been taken to mean that all power is nominally exercised by the people; this difference, it argues, is the cause of all the sufferings of the age.

Recent years have seen psychoanalysis move out of the clinical area into the arena of empirical social research. This article uses a case study from a psychoanalytically informed media research project to explore conceptual, ethical, and methodological implications in research design in the light of this shift. The ideas of unconscious communication between interviewer and interviewee, the role of the researcher's subjectivity, and the impact of unconscious defences on the generation and interpretation of data are explored. In addition the free (...) association narrative interviewing (FANI) method is evaluated. (shrink)

La mentoría como programa de formación en el inicio de la vida profesional del docente principiante se presenta como una oportunidad para la mejora de la calidad de las instituciones educativas y de sus agentes. Al mismo tiempo, revierte sobre la comunidad y el territorio donde se ubica. En contextos reconocidos como vulnerables se necesitan agentes educativos vocacionales y con un alto nivel de resiliencia, y con una meta clara: formar a personas plenas que contribuyan con su sentir, ser y (...) hacer al desarrollo de la comunidad en la que habitan. (shrink)